Sunday, 4 August 2013

XI Sunday after Pentecost

The eleventh Sunday after Pentecost is of semi-double rite and its liturgical colour is green. This year is also the first Sunday of August. The Gospel pericopes from St. Mark contain the account of the LORD healing a deaf and dumb man with His spittle.

At Vespers yesterday afternoon the antiphons and psalms of Saturday were sung. The antiphon on the Magnificat was Sapientia for the Saturday before first Sunday of August. After the collect of the Sunday commemorations were sung of the preceding Office of the Finding of the Body of St. Stephen the Protomartyr and of St. Dominic. The Suffrage of the Saints was omitted as were the Dominical preces at Compline due to the occurring double feast.

At Mattins the invitatory is Dominum qui fecit nos and the Office hymn isNocte surgentes. In the first nocturn the lessons are the Incipiunt of the Proverbs of Solomon. In the second nocturn the lessons are taken from a tract of St. Ambrose on the 118th Psalm. In the third nocturn the homily is from St. Gregory the Great. The Te Deum is sung. At Lauds the Office hymn is Ecce jam noctis. After the collect of the Sunday a commemoration is sung of St. Dominic. The Suffrage is omitted because of the occurring double feast.

At Prime (Pss. 117, 118i & 118ii) both Quicumque and the Dominical preces are omitted because of the occurring double feast.

Mass is sung after Terce. The Gloria is sung, the second collect is of St. Dominic, there is no third collect. The Creed is sung and the preface is of the Holy Trinity.

Vespers are of the Sunday. The Office hymn is Lucis creator and it is sung to the melody and Doxology of the Incarnation. After the collect of the Sunday commemorations are sung of the following feast of the Dedication of St. Mary of the Snows and of St. Dominic. The Suffrage of the Saints is omitted as are the Dominical preces at Compline due to the occurring double feast.

In the 'liturgical books of 1962' at Vespers there are no commemorations. The feast of the Finding of the Body of St. Stephen has been abolished. Mattins is cut down to a single nocturn of three lessons. At Lauds there are no commemorations. At Mass there is but a single collect. At Vespers te the hymn is sung with the ordinary tone and Doxology, there are no commemorations.

5 comments:

Anonymous
said...

The weekend the reading of the wisdom books begins in the breviary; traditionally taken as an allegory of the heat generated by God's wisdom in the hearts and minds of the faithful before the encroaching darkness of early fall is symbolized by reading of the heroic struggles of Job et al. in September and October. Another example of the logic of the traditional liturgy. The modern Breviary has more Scripture, as the reformers loved to boast, but why we read from Corinthians this past week and now Amos, indeed any of the logic of the order of readings in the "Tempus per annum" post-Epiphany and Pentecost is elusive indeed. The old lectionary cycle had a true order and discernible pattern and progress.

Technically, even in the 1962 books you could do it...it's in the Appendix to that Missal and permitted as a festal Votive. Same with, e.g., the Invention of the Holy Cross and St. John ante portam Latinam.

Rad Trad, I believe there still is a Mass (Votive Mass of the 4th. class - pro aliquibus locis) in the '62 for the Finding of St. Stephen. Because Saturday was 4th. class already, it was a legitimate option, by the book, for the '62.

The same holds true for the Finding of the True Cross, St. John before the Latin Gate, St. Peter's Chains, etc. - all reduced to optional Votive Masses of the 4th. class on the days of their "former" feasts.

Dr. Fratantuono and John, thanks for the information. It seems the "reforms" aimed to eliminate those feasts (St. Stephen, Holy Cross II, St. Peter in Chains, St. Peter's Chair, St. John at the Latin Gate etc) from the Office given that they survived in the Missal.

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